Thera 1.112: Vacchagotta
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(112):Vacchagotta Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter I. Single Verses =112. Vacchagotta= Reborn in this Buddha-age at Rājagaha as the son of a wealthy brahmin(priest), and because there were four Theras named Vaccha, he was called Vacchagotta.1 Come to years of discretion, and expert in brahmin(priest) learning, he, as a seeker after emancipation(nirvana), found no essence in those studies, and became a wandering recluse. As such he met and questioned the Lord(Buddha). Satisfied with the answers, he entered the Monk’s order, and in due course acquired sixfold abhiññā(higher knowledge).2 Reflecting with joy upon his career, he uttered this saying(gatha): ---- 112 Tevijjohaɱ mahājhāyī cetosamathakovido|| Sadattho me anuppatto kataɱ buddhassa sāsanan' ti.|| || ---- 112 The Threefold Wisdom is mine, and I excel In Jhāna-ecstasy, adept in calm Of balanced mind. Salvation have I won, And all the Buddha-ordinance is done. ---- 1 The others were called, one, Pilinda-Vaccha (IX.) and two, Vana-Vaccha (XIV. and CXIII.). 2 The two conversations occur in Majjh., i., 72nd and 73rd Suttas. Vacchagotta's initiation into monkhood is also mentioned, and how the Buddha tells him to proceed to the study of Calm and Insight, by which sixfold abhiññā(higher knowledge) might be acquired. Cf. Compendium, part ix. ---- =1.12-2 112 Commentary on the stanza of Vacchagottatthera= The stanza starting with Tevijjo’haṃ mahājihāyī constitutes that of the venerable Thera Vacchagotta. What is the origin? This one also, having done devoted deeds of service toward former Buddhas, sowing seeds of good deeds conducive towards escape from rounds of repeated rebirths (vaṭṭa) in this and that existence, was reborn in a family home in the city of Bandhumatī at the time of the Blessed One Vipassī. On having attained the age of intelligence, he, one day, made, together with the king and the citizens as well, a reverential offering to Buddha and later after that, he wandered about his rounds of repeated rebirths among divine and human-beings, and was reborn as the son of a wealthy brahmin, at Rājagaha, when this Buddha arose. His name was but Vacchagotta because he belonged to the clan of Vaccha (the calf). On having attained the age of intelligence, he reached proficiency in many a lore of the brahmins and in seeking salvation (vimutti), he did not see in that lore of his any essence (sāra), renounced the world, became a wandering recluse (paribbājaka), wandered about, approached the Master, asked Him his questions, which when answered by Him, became pious-minded, joined the Order of monks in the presence of the Master, and doing the deed of developing spiritual insight (vipassanā) he became but before long an Arahant with six sorts of higher-knowledge (abhiññā). Hence, has it been said in the Apadāna:– “Resembling the rising sun of a hundred rays of light, similar to the sun of golden rays of radiance, like unto the fifteen-day full moon, the Leader of the world was on His way out (niyyantaṃ). Sixty eight thousand in number were all the canker-free Arahants who surrounded the self-awakened Buddha, the monarch of men (dvipadinda), the bull among men. Having swept clean that street by which the Leader of the world was going but, I had a flag flown up there with my mind piously pleased. It was ninety one aeons (kappa) previous to the present, that I had the flag flying; I do not remember any evil existence; this is the fruitful result of flag offering. In the fourth aeon (kappa) previous to the present, I became a very strong sovereign, endowed with all characteristics, well-known as Sudhaja (Good flag). My depravity had been burnt. … Buddha’s instruction had been carried out." Having, however, become an Arahant with six sorts of higher-knowledge (abhiññā), he reflected his own proper attainment (paṭipatti), became delighted and spoke a stanza, by way of his joyous utterance. 112. “I am a possessor of threefold superscience (tevijjo) and a great meditator (mahājhāyī), clever in making my mind calmly composed (cetosamathakovido)." My own purpose had been accordingly achieved; Buddha’s instruction had been carried out.” There, tevijjo’haṃ means: If ever people knew me well formerly as: “brāhmano tevijjo (a brahmin of threefold science),” since I had gone to the further shore of the sea of three vedas, that mere appellation (samaññāmattaṃ), however, is because of the absence of the duty of knowldege (vijjākicca) in the vedas; now, however, I am a three-fold learned one (tevijjo) with absolute significance (paramatthato) because of my having achieved such three types of super science (vijjā) as: the knowledge of former abodes (pubbenivāsa ñāna) etc.; I am a mahājhāyī also because of my meditation (jhāyana) upon the great, enormous (uḷāra), exalted (panīta) nibbāna by means of the jhāna of the right path (magga) and noble fruition (phala), as well as because of my burning (jhāpanato) of the dense crowd of depravity (kilesagana) totally (anavasesa) and abundantly (mahantassa) siding with the origin of suffering (samudayapakkhuyassa). Cetosamathakovido means clever in composing (samādahane) the mind (cetaso) by the suppression (vupasamena) of the deeds (dhammānaṃ) of self-depravity (saṅkilesa) which constitute causes for mental commotion: by means of this, he spoke of the cause of his becoming tevijja. Indeed, accompanied with cleverness in concentration (samādhikosalla), by means of the destruction of cankers (āsavakkhayena) there is the state of being a tevijja; not exclusively all round (nakevalena). Sadattho means; one’s own purpose or benefit (sakattho); this is the case of the letter ‘k’ having been made into ‘d’, as in such cases as: “anuppattasadattho (one’s own purpose has not been achieved),” and so on. The expression namely; “Sadattho (one’s own benefit),” should be understood as: Arahantship. That, indeed, has been stated as “Sakattho (one’s own benefit),” because of the state of benefit of oneself owing to being bound to self, because of the meaning of not forsaking self and because of the meaning of one’s own absolute benefit (paramattha). This, that my own benefit has been anupatto accordingly achieved (adhugato) me (by me) (mayā). By means of this, he pointed out having made the state of his being greatly meditative (mahājhāyi-bhāvaṃ) that had reached its zenith (sikhāpattaṃ) according as has been said. The rest is in the same manner as has been stated. The Commentary on the stanza of the Thera Vacchagotta is complete. ----